Thera 1.6: Sīta-Vaniya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(6):Sita-Vaniya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =6. Sita-Vaniya= This is the saying(gatha) of the venerable Monk Sambhūta. He was reborn at Rājagaha as the son of an eminent 12 brahmin(priest), and named Sambhūta..1 With his three frienda, Bhūmija, Jeyyasena and Abhirādana, he heard the Exalted One(Buddha) preach the Path(Dhamma), and left the world to enter the (monk’s)Order. While practising the systematic meditation of 'mindfulness respecting the body,' he stayed continually in Sīta-Vana (Cold Woodland), and thus became known as Sīta-Vaniya (Cold-Woodland dweller). And seeing bhikkhus(monks) passing by on their way to see the Exalted One(Buddha), he said: 'Friends, worship the Exalted One for me with speech of mine, and say to him thus' (showing the Lord(Buddha) his uninterrupted concern with the Path(Dhamma)): ---- 6 Yo sītavanaɱ upāga bhikkhu eko santusito samāhitatto|| Vijitāvī apetalomahaɱso rakkhaɱ kāyagatāsatiɱ dhitīmā' ti.|| || Itthaɱ sudaɱ āyasmā sītavaniyo thero gāthaɱ abhāsitthā' ti.|| || ---- 6 There is a Monk who to Cold Woodland gone did live Alone, content, in meditative ecstasy, Victorious, no more by creeping dread dismayed, He mindful watchs over sense with courage high. Thus verily did the venerable Monk Sīta-vaniya utter his saying(gatha). ---- 1 This cannot be the Sambhūta of CXCII, verse 9. Of the friends, we meet (probably) only with Bhūmija in Saŋy., ii. 39. ---- 1.1-66 Commentary on the stanza of =Sītavaniya Thera= The stanza starting with yo sītavanaṃ constitues that of the venerable Thera Samblūta. What is the Origin? It is said a hundred and eighteen eaons (kappa) ago from now, there arose in the world, a self-awakened Buddha, named Atthadassī, who, in the course of sending the world including the divine would across the great flood of saṃsāra, one day, went near the shore of the river, Gaṇgā, together with a large collection of bhikkhus. At that time, this one was reborn in a wealthy householder’s family and on having seen the Blessed One there, he became pious-minded, approached Him, paid his homage to Him and asked Him thus:–”Venerable Sir! Are you desirous of going to the further shore?” The Blessed One replied that He would like to go. There and then, he made an aggregate of boats and offered the same to Him. Being compassionate to him the Master ascended the boat together with the clergy of monks. He himself also mounted the boat reached the Blessed One as well as the clergy of bhukkhus well to the other shore but easily, made a great offering to occur on the second day, followed Him, got prous-minded, paid his homage and receded. On account of that act of merit he wandered about his rounds of repeated rebirths among divine and human-beings, was reborn in the family of a warrior-prince (khattiya), a hundred and thirteen aeons (kappa) ago from now, and became a world-king, the righteous sovereign Dhammika. He made his subjects get established in the heaven-going path and on having passed away thence, he became a monk in the dispensation of the Blessed One Vipassī, ninetyone aeons (kappa) ago took upon himself the observance of austere paractice (dhuta dhamma), and did his duties of a monk while dwelling in a cemetry. Again, at the time of the Blessed One Kassapa also, he became a monk along with his three associates in His dispensation, did his duties of a monk for twenty thousand years, wandered about his rounds of repeated rebirths during a Buddha interim period (Buddhantara), and was reborn as the son of a highly wealthy brahmin at Rājagaha, when this Buddha arose. They gave him the name “Saṃbhūta.” On having come of age, he reached perfection in the whole brahmin lore. Togethere with three such companions as Bhūnija, Jeyyasena and Abhirādhana, he reached the presence of the Glorius One, listened to the teaching of dhamma, properly gained pious faith and became a monk. It has been said in their connection thus:– “Bhūmija, Jeyyasena, Sambhūta and Abhirādhana, these especially com- prehended the dhamma in the dispensa- tion of such an excellent Buddha. Then Sanbhūta took from the presence of the Glorius One the mental exercise (kammaṭṭhāna) on mindfulness of body-movement (kāyagata), and dwelt permanently at the cool forest (sītavana). On account of that even, he was known as “Sītavaniya (cool-forest dweller).” On that accasion, how-ever, the great divine-king Vessavaṇa, was going through the sky towards the south direction in Jambudīpa on a certain business, when he saw the Thera seated in the open air, making himself mindful of his mental exercise (kammaṭṭhāna), got down from his mansion, paid his homage to the Thera and took his departure after having given orders to two ogres thus:– “As and when the Thera would arise from his concentration (samādhi), then inform him of my having come to him; and look after him as well.” They stood near the Thera whom they informed (according as they were given orders) at the time of his having been seated after having collected again his making of nimdfulness. Having heard what the two ogres said, the Thera let them off saying: “You should tell your king Vessavaṇa, in my name, that there is what has been placed, namely, the protection of awareness by the Blessed One for those who have stood in his dispensation; that self-same protection (of awareness) look after Hia disciples like me; you should be there unconcerned; there does not exist such a protection as should be made like this to those who have stood in the discipline of the Blessed One.” There and then, he developed spiritual insight (vipassanā) and visualised the threefold knowledge. Thereafter Vessavaṇa in receding, arrived at the vicinity of the Thera, came to know the condition of his having accomplished his task but by his own good symbol of his facial demeanour, went to Sāvatthi, informed about it to the Glorius One, and specially praising the Thera in the presence of the Master eulogised the qualities of the Threa by means of this stanza:– “Endowed with protection of mental awareness, possessed of firmness, well composed with exertion, well- produced by the Master, he looked after Him; with three-fold knowledge he had gone to the further bank of death. On that account it has been said in the Apadāna thus:– The Blessed One Atthadassī, ruler of the two-legged, the bull among men, followed by His disciples came near the bank of Gaṇgā. Flush with the landing place, with her water drink- able by or ows the river Gaṇgā was difficult to ford across; I sent the Clergy of bhikkhus(monks) across, as well as Buddha, the most excellent biped. Because of the deed that I did then, a hundred and eighteen aeons (kappa) ago, I do not remember any evil exis- tence (of mine); this is the fruition of (my) sending across. Thirteen hundred aeons (kappa) ago, I was a universal monarch (for) five (occasions). Those world-kings were emdowed with seven ‘gens’ and great might. In this last existence, I was reborn in a brahmin family; together with (my) three associates, I became a monk in the dispensation of the Master. My depravity (kilesa) had been burnt; … Buddha’s instruction had been carried out. Than the venerable Sambhūta on his way to see the Blessed One, saw bhikkhus(monks) and said to them thus:– “Friends! In my name, please pay homage with your heads at the feet of the Blessed One; please say to Him also in this way;” he uttered a stanza, starting with “yo Sītavanaṃ,” making manifest the state of not being hostile (but being congenial) to the Master in his won special doing of dhamma. Those bhikkhus(monks) approached the Blessed One, paid their homage, and in their properly making known the message of the Thera Sambhūta, informed that stanza after saying thus:–”Venarale Sir! The venerable Sanbhūta pays his homage with his head at the feet of the Blessed One; in this manner also he told;” after having heard it, the Glorius One said thus:– “O monks! Wise is the bhikkhu(monk) Sambhūta, who regulated his life (paccapādi) doing deed according to dhamma; neither his special doing of deed (dhamma) has been hostile to me; that matter has been intimated to me by Vessavaṇa.” 6. Those bhikkhus(monks) made the stanza, which was spoken by the Thera Sambhūta, starting with “Yo Sītavanaṃ known to the Master. There the expression Sītavana is to be construed as a large frightful forest-cemetry, so named, near Rājagaha. Upagā means he approached by way of taking up his abode; by means of this he shows his dwelling place appropriate to monks according as permitted by the Blessed One. bhikkhu(monk) means:– he is a bhikkhu(monk) because he sees the danger of saṃsāra as well as because of his having broken down his kilesa. Eko means having no companion to constitute a second (i.e. alone); by this he shows the seclusion of his body. Santussito means contented; by this he shows his noble (ariya) lineage characterised by his contentment in his four ecclesiastical essentialse (paccaya). Samāhitatta, well-composed-minded with concentration (samādhi) with such classifications as; access (upacāra) and conception (appanā); by means of this he shows his noble (ariya) lineage, delighted in development (bhāvanā) with his entrance to the development of mental seclusion (vittaviveka). Vijitāvī means:– stood having conquered the mass of depravity (kilesa), which ought to be overcome by right and proper practice in the dispensation; by emans of this he shows the seclusion of substratum (upadhi). Apetalomahaṃso, devoid of hair-bristling, because of the fact fo disappearance of all kinds of depravity (kikesa) which are causes of danger; by means of this he shows the fruit of righteously proper practice (paṭipatti). Rakkhaṃ means protecting. Kāyagatāasti means awareness with body as object of contemplation; without giving away the mental exercise (kammaṭṭhāna) known as awareness in bodily movements by way of all round display (paribrūhana). Dhitimā means a firmly wise man; this points out the proper performance (paṭipatti), with reference to either the state of being well-composed (samāhita) or the state of having made his comquest. Indeed, here, this is the abridged meaning:– That bhikkhu(monk) went alone towards the cool grove (Sītavana) in order to concentrate himself on (anupekkha) the bliss of seclusion; after having reached it also, because of the absence of distraction (lola), he was contented, possessed of firmness, made jhāna achieved according as he developed the mental exercise (kammaṭṭhāna) which consisted of the awareness of his bodily movements (kāyagata), as his basis, indulged himself eagerly in the clear insight (vipassanā) that had begun to arise (āraddha), got well-composed (samāhita) due to achievement of foremost noble path (magga), became one who had made his conquest also, because of having done what ought to be done by him, bcame free from excitement (lomahaṃsa) since the disappearance of causes of danger in all their respects. The Commentary on the stanza of the Thera Sītavaniya is complete. **********oOo********* ----